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Summary

Jacques Derrida (1930-2004) was born in Algeria, and held positions at the École Normale Supériere (1964-1983) and the École des Hautes Études en Sciences Sociales (1983-2004) in France, and, among other visiting appointments, at Yale University (1975-1986) and the University of California at Irvine (1986-2004) in the United States. Derrida published on an enormous range of thinkers and topics across his career. After an initial focus on Husserl's phenomenology, in the 1960s he engaged work in the human sciences, avant-garde literature, and the history of philosophy to challenge fundamental philosophical conceptions of time, presence, language, identity, and difference. In the 1970s he deepened his engagement with psychoanalysis, literature, and aesthetics, and from the mid-1980s on focused more explicitly on ethical, political, and religious issues. There is an large quantity of Anglophone scholarship on Derrida's work, covering almost all aspects of his work, and from disciplinary perspectives that include but extend far beyond philosophy as it is institutionally defined.

Key works

Derrida's most influential work was published early in his career: Of Grammatology, Voice and Phenomenon, and Writing and Difference, all appearing in 1967, and 1972's Margins of Philosophy  and Dissemination. After this time Derrida continued to publish at a steady rate on an ever-expanding number of thinkers and themes, making it hard to single out texts as particularly prominent. But the most widely read of his later works include "Force of Law", The Gift of Death, and Specters of Marx.

Introductions Gasché's The Tain of the Mirror and Bennington's "Derridabase" provide comprehensive introductions to Derrida's work prior to 1990, and have been very influential in the secondary literature. For an accessible introduction to Derrida's later engagements with ethical, social and political issues, see his book length conversation with Elizabeth Roudinesco, For What Tomorrow.
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  1. M. H. Abrams (1977). Behaviorism and Deconstruction: A Comment on Morse Peckham's "The Infinitude of Pluralism". Critical Inquiry 4 (1):181.
    Peckham claims that my "behavior" in dealing with the quotations in Natural Supernaturalism is the same, in methodology and validity, as the interpretative behavior of Booth's waiter. But the great bulk of the utterances in my quotations—and no less, of the utterances constituting Peckham's own essay—do not consist of orders, requests, or commands. Instead, they consist of assertions, descriptions, judgments, exclamations, approbations, condemnations, and many other kinds of speech-acts, the meanings of which are not related to my interpretative behavior, even (...)
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  2. M. H. Abrams (1977). The Deconstructive Angel. Critical Inquiry 3 (3):425.
    That brings me to the crux of my disagreement with Hillis Miller. The central contention is not simply that I am sometimes, or always, wrong in my interpretation, but instead that I—like other traditional historians—can never be right in my interpretation. For Miller assents to Nietzsche's challenge of "the concept of 'rightness' in interpretation," and to Nietzsche's assertion that "the same text authorizes innumerable interpretations : there is no 'correct' interpretation."1 Nietzsche's views of interpretation, as Miller says, are relevant to (...)
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  3. Philip M. Adamek (2004). Review of “Heidegger and Derrida on Philosophy and Metaphor: Imperfect Thought”. [REVIEW] Essays in Philosophy 5 (1):2.
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  4. Valerio Adami (2005). À la mémoire d'une amitié. Pour Jacques Derrida. Rue Descartes 2 (2):62-63.
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  5. Massimo Adinolfi (2012). La Fine Dell'epoca Del Libro. A Partire da Jacques Derrida. Quaestio 11 (1):405-427.
    This contribution aims at discussing the presentation of the philosophical idea of book in Jacques Derrida, the opposition that Derrida draws between the philosophical idea of book on the one hand and writing on the other, and, above all, the ambiguous placing of Hegel in this opposition. Hegelian philosophical writing is for Derrida a threshold beyond which the philosophy of the Book in its ‘total’ form is no longer possible. The aim, however, is to suggest that what is “now underway (...)
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  6. Alia Al-Saji (2004). Leonard Lawlor, Thinking Through French Philosophy: The Being of the Question. [REVIEW] Journal of French and Francophone Philosophy 14 (2):134-140.
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  7. AlainGuy (1956). Jacques Chevalier, Testimonio Del Bergsonismo Católico. Convivium 2:189-198.
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  8. Frederick Luis Aldama (2008). Why the Humanities Matter: A Commonsense Approach. University of Texas Press.
    Introduction: a new humanism -- Self, identity, and ideas -- Revisiting Derrida, Lacan, and Foucault -- Derrida gets medieval -- Imaginary empires, real nations -- Edward said spaced out -- Modernity, what? -- Teachers, scholars, and the humanities today -- Translation matters -- Can music resist? -- The "cultural studies turn" in Brown studies -- Pulling up stakes in Latin/o American theoretical claims -- Fugitive thoughts on justice and happiness -- Why literature matters -- Interpretation, interdisciplinarity, and the people.
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  9. Barry Allen (2002). Deconstruction as Analytic Philosophy (Review). Common Knowledge 8 (1):208-208.
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  10. Barry Allen (1993). Difference Unlimited. In Gary Brent Madison (ed.), Working Through Derrida. Northwestern University Press.
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  11. Graham Allen (2011). Nicholas Royle, Quilt (Myriad Editions, 2010), 176 Pp., ££7.99. ISBN: 978-0-9562515-4-1. [REVIEW] Derrida Today 4 (1):137-142.
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  12. Graham Allen (2010). J. Hillis Miller. The Medium is the Maker: Browning, Freud, Derrida and the New Telephonic Ecotechnologies. Brighton: Sussex Academic Press, 2009. P/Bk. 93pp.£14.95. [REVIEW] Derrida Today 3 (2):306-310.
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  13. David B. Allison (1983). The Differance of Translation. Graduate Faculty Philosophy Journal 9 (2):17-31.
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  14. David B. Allison (1978). Derrida and Wittgenstein: Playing the Game. Research in Phenomenology 8 (1):93-109.
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  15. Emmanuel Alloa (2014). Writing, Embodiment, Deferral: Merleau-Ponty and Derrida on The Origin of Geometry. Philosophy Today 58 (2):219-239.
    A simplistic image of twentieth century French philosophy sees Merleau-Ponty’s death in 1961 as the line that divides two irreconcilable moments in its history: existentialism and phenomenology, on the one hand, and structuralism on the other. The structuralist generation claimed to recapture the dimension of objectivity and impersonality, which the previous generation was supposedly incapable of. As a matter of fact, in 1962, Derrida’s edition of Husserl’s The Origin of Geometry was taken to be a turning point that announced the (...)
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  16. Ian Almond (2003). Religious Echoes of the Errant Text: Darker Shades of Derrida's Pathless Way. Heythrop Journal 44 (3):294–304.
    I employ these words, I admit, with a glance towards the operations of childbearing–but also with a glance towards those who, in a society from which I do not exclude myself, turn their eyes away when faced by the as yet unnameable which is proclaiming itself and which can do so …only under the species of the nonspecies, in the formless, mute, infant and terrifying form of monstrosity.The question of writing could be opened only if the book was closed. The (...)
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  17. Recep Alpyagil (2012). Sufism and Deconstruction: A Comparative Study of Derrida and IbnʿArabi (Review). Philosophy East and West 62 (2):270-273.
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  18. Marcella Maria Althaus-Reid (2005). El Tocado (le Toucher): Sexual Irregularities in the Translation of God (the Word) in Jesus. In Yvonne Sherwood & Kevin Hart (eds.), Derrida and Religion: Other Testaments. Routledge.
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  19. Carla Amadio (2012). Il Tempo Dell'altro in J. Derrida. G. Giappichelli.
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  20. Gil Anidjar (2005). Hosting. In Yvonne Sherwood & Kevin Hart (eds.), Derrida and Religion: Other Testaments. Routledge.
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  21. Jean-Marie Apostolides (1988). On Jacques Derrida's “Paul de Man's War”'. Critical Inquiry 15:765-766.
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  22. Joseph Arel (2013). The Necessity of Recollection in Plato's Meno and Derrida's Memoirs of the Blind. Epoché: A Journal for the History of Philosophy 18 (1):187-203.
    In Memoirs of the Blind, Derrida not only makes repeated references to anamnēsis in Plato’s texts, but writes the text in a way that follows from the discussions found in Plato’s Meno. Focusing on the account of recollection given in Plato’s Meno reveals a passive structure that is also found in Plato and Derrida’s use of hypothesis. Following Derrida, these insights are applied to self-representation, which is revealed to have a similar structure to the structure found in the logic of (...)
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  23. Leslie Armour (1994). Self, Deconstruction and Possibility: Maritain's Sixth Way Revisited. Maritain Studies/Etudes Maritainiennes 10.
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  24. Richard H. Armstrong (2008). Reception (M.) Leonard Athens in Paris. Ancient Greece and the Political in Post-War French Thought. (Classical Presences). Oxford UP, 2005. Pp. [X] + 264. £49. 9780199277254. (P.A.) Miller Postmodern Spiritual Practices. The Construction of the Subject and the Reception of Plato in Lacan, Derrida, and Foucault. (Classical Memories / Modern Identities). Columbus: Ohio State UP, 2007. Pp. X + 270. $59.95 (Hbk). 9780814210703 (Hbk). 9780814291474 (CD-ROM). [REVIEW] Journal of Hellenic Studies 128:298-.
  25. Stanley Aronowitz (2005). Higher Education and Everyday Life. In Peter Pericles Trifonas & Michael Peters (eds.), Deconstructing Derrida: Tasks for the New Humanities. Palgrave Macmillan.
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  26. Peter Atterton (2003). Derrida's Gift to Levinas. International Studies in Philosophy 35 (2):1-26.
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  27. Derek Attridge (forthcoming). Review of Martin Hagglund, Radical Atheism: Derrida and the Time of Life. [REVIEW] Derrida Today.
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  28. Derek Attridge (2007). The Art of the Impossible? In Martin McQuillan (ed.), The Politics of Deconstruction: Jacques Derrida and the Other of Philosophy. Pluto Press. 54--65.
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  29. Isabelle Aubert (2012). Haberman and Derrida on Recognising the Other. In Miriam Bankovsky & Alice Le Goff (eds.), Recognition Theory and Contemporary French Moral and Political Philosophy: Reopening the Dialogue. Distributed Exclusively in the Usa by Palgrave Macmillan.
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  30. Jan Baetens (2012). Jacques Derrida: Biography in Action. Substance 41 (2):139-145.
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  31. Spencer Bailey (2011). Reading Derrida for Habermas in a Different Way. Gnosis 10 (2):1-11.
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  32. Thomas Baldwin (2008). Presence, Truth, and Authenticity. In Robert Eaglestone & Simon Glendinning (eds.), Derrida's Legacies: Literature and Philosophy. Routledge.
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  33. Thomas Baldwin (2000). Death and Meaning – Some Questions for Derrida. Ratio 13 (4):387–400.
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  34. Étienne Balibar (2005). À demain, Jacques Derrida. Rue Descartes 2 (2):45-47.
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  35. Étienne Balibar (2005). Le structuralisme : une destitution du sujet ? Revue de Métaphysique et de Morale 1 (1):5-22.
    On emploie ici le terme « structuralisme » dans un sens large, incluant les œuvres de Lévi-Strauss et Barthes aussi bien que celles d'Althusser, de Lacan, de Foucault. J'y vois non pas un système ou une école de pensée, mais un mouvement, et j'y inclus également le « post-structuralisme » de Derrida et de Deleuze, en tant que « négation déterminée » de certains présupposés. Je soutiens que le structuralisme ne se caractérise pas par une position objectiviste, mais par la (...)
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  36. Jack M. Balkin (1996). Deconstruction. In Dennis M. Patterson (ed.), A Companion to Philosophy of Law and Legal Theory. Blackwell Publishers.
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  37. Karyn Ball (2007). The Entropics of Discourse : The 'Materiality' of Affect Between Marx and Derrida. In Simon Wortham & Allison Weiner (eds.), Encountering Derrida: Legacies and Futures of Deconstruction. Continuum.
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  38. Aristides Baltas (1995). Jacques Derrida: The Political Significance of Gödel’s Theorem. Neusis 2:71-76.
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  39. Bogdan Banasiak (2002). De interpretatione. Deleuze versus Derrida. Nowa Krytyka 13:97-118.
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  40. Gary Banham (2002). Cinders: Derrida with Beckett. In Richard J. Lane (ed.), Beckett and Philosophy. Palgrave. 55--67.
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  41. Miriam Bankovsky (2006). Jacques Derrida and Elisabeth Roudinesco, For What Tomorrow...: A Dialogue Reviewed By. Philosophy in Review 26 (1):18-20.
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  42. Miriam Bankovsky (2005). Derrida Brings Levinas to Kant. Philosophy Today 49 (2):156-170.
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  43. G. Baptist & Hc Lucas (1988). For Whom Does the Bell Toll In'glas'by Derrida-on the Reception and Criticism of Hegel by Derrida, Jacques. Hegel-Studien 23:139-179.
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  44. Ian Bapty (1990). Nietzsche, Derrida, and Foucault. In Ian Bapty & Tim Yates (eds.), Archaeology After Structuralism: Post-Structuralism and the Practice of Archaeology. Routledge.
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  45. K. C. Baral & R. Radhakrishnan (eds.) (2009). Theory After Derrida: Essays in Critical Praxis. Routledge, Taylor & Francis Group.
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  46. Edward Baring (2010). Liberalism and the Algerian War: The Case of Jacques Derrida. Critical Inquiry 36 (2):239-261.
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  47. Jonathan Barnes (2011). Memories of Jacques. Les Etudes Philosophiques 4 (4):595-601.
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  48. Zsuzsa Baross (2011). Posthumously, for Jacques Derrida. Sussex Academic Press.
    The posthumous -- Fragments -- Toward a memory of the future: cinema, memory, history -- The image and the "trait" -- Postscript: l'arrêt de mort.
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  49. Zsuzsa Baross (2008). Lessons to Live (1): Posthumous Fragments, for Jacques Derrida. Derrida Today 1 (2):247-265.
    Written as a last, long posthumous letter to Jacques Derrida, the essay turns to the philosopher's last and, for the living, most important lesson – on ‘learning to live.’ In particular, it addresses – as constitutive of his unique ‘heterodidactics’ – two discrete communications on the subject. The first, in Spectres de Marx (1993), declares the lesson to be at once impossible and necessary, that is, ‘ethics itself’; in the second, the last interview ‘Je suis en guerre contre moi-même’ published (...)
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  50. Zsuzsa Baross (2001). NOLI ME TANGERE : For Jacques Derrida. Angelaki 6 (2):149 – 164.
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